The Iguvine Tablets, also known as the Eugubian Tablets or Eugubine Tables, are a series of seven bronze tablets from ancient Iguvium (modern Gubbio, Italy), written in the ancient Italic language Umbrian. The earliest tablets, written in the native Umbrian alphabet, were probably produced in the 3rd century BC, and the latest, written in the Latin alphabet, from the 1st century BC. The tablets contain religious inscriptions that memorialize the acts and rites of the Atiedian Brethren, a group of 12 priests of Jupiter with important municipal functions at Iguvium. The religious structure present in the tablets resembles that of the early stage of Roman religion, reflecting the Roman archaic triad and the group of gods more strictly related to Jupiter. Discovered in a farmer's field near Scheggia in the year 1444, they are currently housed in the Civic Museum of the Palazzo dei Consoli in Gubbio. The tablets are the longest document of any of the Osco-Umbrian group of languages, which are closely related to Latin. The tablets shed light on the grammar of the language, and also on the religious practices of the ancient peoples of Italy, including the archaic religion of the Romans. Parts of tablets VI and VII appear to be written in an accentual metre, similar to the Saturnian metre that is encountered in the earliest Latin poetry.
The complete text, together with a translation into Latin, was published in 1849 by Aufrecht and Kirkhoff, in London in 1863 by Francis Newman, and in 1931 by Albrecht von Blumenthal. G. Devoto's edition dates from 1948. James W. Poultney published The Bronze Tables of Iguvium in 1959 (which received the Goodwin Award in 1961), which included English translations along with notes, a glossary, etc. Although the general meaning of the tablets is clear, there are still some debated points and issues. The main difficulty in understanding the text is insufficient knowledge of Umbrian vocabulary.
These are the only documents with details of sacred rituals from the ancient religions of Europe which have survived in an almost complete state. Moreover, their content deals with the rituals (sacrifices and prayers) addressed to the highest gods of the local community and to some extent may reflect the common religious beliefs and practices of the Italic peoples.
The modern Festival of Ceri, celebrated every year in Gubbio on May 15 in honor of Bishop Ubald or Ubaldo of Gubbio (1084–1160), shares certain features with the rites described in the text and so may be a survival of that ancient pre-Christian custom. It is also celebrated in Jessup, Pennsylvania, a town with a large number of immigrants from the Gubbio area, as Saint Ubaldo Day.Poultney, J.W. "Bronze Tables of Iguvium" 1959 p. 1 https://archive.org/details/bronzetablesofig00poul/page/n19/mode/2up
Discovery There are two versions of the discovery of the tablets. The first one says that a farmer found them in a field near Scheggia in 1444. After his death, his son-in-law with his wife and his sister-in-law sold them to the city of Gubbio with a notarial deed on 25 August 1456 for two years' worth of farming rights.Paolucci (1965), p. 40-44 Since Scheggia was the site of the temple of Jupiter Apenninus, an important Umbrian sanctuary, it is conceivable that the plates were kept in the temple itself.Paolucci (1965), p. 30-31 The second version, first attested in the 17th century, states that the tablets were found in a basement of the Roman theater in Gubbio.Paolucci (1965), p. 44 However, given that all the actors involved in the sale of the tablets were natives of Scheggia, that the tradition of finding them in Scheggia has been attested in Scheggia itself since at least the early 1600s, and that the sources of the Gubbio find at the same time attested that the tablets were originally nine and that two of them, loaned to Venice, were never returned (which is patently false), it is likely that the latter version of the Gubbio find has a chauvinistic origin.
Decipherment The content of the tablets concerns the religions and ceremonies that were celebrated at Iguvium, the town's religious organization and its boundaries.
The first attempt at deciphering their meaning was made by Bernardino Baldi in the beginning of the 17th century, and he was followed by Adriaan van Schrieck, who believed the tablets were in the Low German language, and interpreted them accordingly. Olivieri recognized the name of Eugubium in one frequently recurring word. Louis Bourget pointed out that one of the tablets written in the Etruscan letters corresponded with two written in Roman letters. Karl Otfried Müller, in Die Etrusker, showed that in spite of the use of Etruscan letters, the language of the inscriptions was different from the Etruscan language. Lepsius added to the epigraphical criticism of the tablets, and Lassen and Grotefend made several successful attempts at interpretation. Aufrecht and Kirchhoff, working off of their predecessors and under the scientific method, created a refined interpretation.
The understanding of this text has been a key component in making progress in the decipherment of another ritual text, the Etruscan Liber Linteus.
Epigraphic note The tablets are engraved on bronze. Analysis of the external appearance of the supporting material has led scholars to conclude that only tablets V, VI and VII were meant to be exposed in public. The other ones were cast as an archive document.On the holes bored on the last three tablets, Prosdocimi (p. 161) remarks they testify that the documents were meant for public exhibition. As this seems odd for ritual prescriptions it can be interpreted as a political operation of the Augustan period. They are inscribed in Italic alphabet derived from Etruscan (T. I to Vb 8) and in Latin alphabet (T. Vb 9 onwards, VI, VII).
Date The study of the ductus (writing style), conducted by comparing the tablets with other inscriptions from the area of Central Italy, has allowed scholars to conclude that they date from no later than the end of the 3rd century for T. III and IV to the first half of the 1st century for the latest T. VI and VII.Adriano Maggiani in Aldo L. Prosdocimi Le Tavole Iguvine Firenze 1984. This may though be considered only a terminus post quem since a style of ductus may last in peripheral areas well after its inception and even well after its demise in culturally dominant areas has occurred. Prosdocimi above p. 153.
Content Tablets I to V present their topic in a concise, matter of fact manner. Tablets VI and VII repeat the same subject as Tablet I in a much more detailed and diluted way, with apparent literary and encomiastic intentions and overtones. The content of the tablets is given below, in their relative order of antiquity as established by Newman on the authority of Aufrecht and Kirchhoff, which is identical to that recently indicated by A. Maggiani.In Aldo Luigi Prosdocimi Le Tavole Iguvine I Firenze Olschki 1984.
Tablet I Side A
Six triplet sacrifices to the Grabovian triad and the minor triad:
After observing the birds before and the behind, three oxen are sacrificed to Iove Grabovius before (without) the Trebulana Gate. Behind (within) it three sows are sacrificed to Trebus Iovio.
Before the Tesenaca Gate three oxen are sacrificed to Marte Grabovie. Behind it three pigs are sacrificed to Fisus Sancius. A libation ensues.
Before the Vehiia Gate three white fronted oxen are sacrificed to Vofione Grabovie. Behind the Gate three ewe lambs are sacrificed to Tefre Iovie. After the profanation of the lambs, the rump is offered in expiation and a libation for the tota, local community, ensues, on the two sides separately starting with the right side. After the profanation of the rumps is over the backs shall be profanated.
Side B
Two more triplet sacrifices to Marte Hodie and Hondos Çerfios in atonement for the citadel:
At the Jovian grove after the shearing of sheep three male calves shall be sacrificed to Marte Hodie for the Iguvine people and tota.
At the Coreties (Quiritius or Curiatius) grove three male calves shall be sacrificed to Hontos Çerfios.
Henceforth the citadel will be expiated. If any anything vicious happened in the discharge of the rite the birds shall be observed, the rite shall be reinstated once again after returning to the Trebulana Gate.
Review of the city militia and expulsion (extermination) of the traditional enemies of Iguvium (Tadinates, Etruscans, Nahartes, Iapuzcoi) by the arfertur and the two prinovatus (augures or their attendants):
Tadinates (tařinate(m)), refers to the Umbrians from Gualdo Tadino;Elena Isayev, "Italy before the Romans" (2008) in Jörg Rüpke (editor) A Companion to Roman Religion.Olivier de Cazanove (2008). Religion in Preroman Italy, in Jörg Rüpke (editor) A Companion to Roman Religion. Tusci (tursku(m)) refers to the Etruscans, with the possible meaning in Umbrian of boundary; Nahartes (Naharku(m)), refers to the Umbrians from around the Nera valley in southeastern Umbria, from Nahar the ancient name of the river Nera. According to another interpretation, it refers to the Sabines east of Nahar/Nera river. Iapuzcoi (Iapuzku(m), a tribe of unclear origin, on which there are various hypotheses: a people of the Adriatic side near Picentes at the borders with the Umbrians, Iapygians of southeastern Italy, or the Iapydes of Illyria. The first hypothesis is the most plausible.
Four more triplet sacrifices:
Near the small fontains three red boars shall be sacrificed to Çerfos Martios.
On the Rubinian ager three she boars shall be sacrificed to Prestata Çerfia of Çerfos Martios. The sacred jugs, black and white, shall there be ordered and turned.
Beyond the Sahata (Sahata is probably the area considered within the pomerium, possibly marked by a stream) three she calves shall be sacrificed to Tursa Çerfia of Çerfios Martios.
The assignation of the place where to carry out the slaughter of the boars shall be decided according to the site upon which the officiant is watching, whether either behind on the Rubina or beyond on the Sahata.
Three days later the people shall be assembled and three heifers sacrificed below the Forum of Sehemania (Semonia) to Tursa Iovia at Acedonia. One of the heifers shall be consecrated by the arfertur and two by the prinovatus.
Tablet II Side A (B of Lepsius)
(Lacuna at the beginning of the text).
Sacrifice of an ox to Iove Patre, of a ram to Iovio? (Iuno according to Newman), of a lamb to Iovio (Iuno) and of a boar to Marte.
The Hondia (elements that pertain to ritual sacrifice to Hondus, an earth deity)
Preparations made by the arfertur: readying of the victim(s), grains, strues, fertum;Strucla, ficla would be equivalent to the Latin terms denoting the sweetmeats always accompanying religious ceremonies in ancient Roman religion. Cf. Festus s.v. strufertarii. Literally ficla, ficula made into a shape. incense or meal, wine; salt, mola; mandraculum (white linen used to wrap the officiant's hand), vases; pure water; ignition of the fire at the ara. Petronian Feast to Hontos Iovios: sacrifice to Hontos Iovios of puppies, offers of wine, libation, partition of the meats and their exposition on a board. Holding and turning of the ara with the hands and offer of wine. Division of the wine, the strues and ferctum, the meats among the participants. Burning (or inhumation) of the puppies at the ara.
Side B (A of Lepsius)
Sacrifice and feast of the Attidian Brotherhood:
Sacrifice of a pig and a ram to Iove at the time of the decuriae of month Semonius by the ten sets of families of each of the 12 regions. Sacred Epulum (feast) in honour of Iove Patre, started in town and profanated at the various fana with libations using the mandraculum.
Vocian (Buck: Lucian) Feast to Iupater: